〔陆氏（仲远）千金圣惠方〕佚
江南通志曰。陆仲远。青阳人。医不嗜利。有逸士风。能察 穴经脉。审荣卫顺逆。轩履到门。日数百。而
园池竹石。觥筹铿铿然乐也。年老思九子芙蓉不能去。日着千金圣惠方。子孙守之。遂家于此。
〔尧氏（允恭）德安堂方〕补元志一百卷 未见
〔王氏（开）增注医镜密语〕补元志一卷 未见
倪灿曰。王镜泽失其名。兰陵人。
按王镜泽名开字启元。见于金华府志。今据着其名。
〔孙氏（允贤）医方集成〕佚
王元福序略曰。文江孙氏集诸方取切要者。各以类编。名为大成。各类首又取三因及严氏诸家之说。合而为
编。庶观者得其说。而求其方。了然在目矣。编成求序。锓梓以广其传。使阅方者。一览而尽得之。可省蓄方之
繁。而行远者。亦可挟以自便。或可为卫生之一助云。辛酉至治初元。文江王元福序。
〔熊氏（彦明）类编南北经验医方大成〕十卷 存
题词曰。医方集成一书。四方尚之久矣。盖所谓济生拔萃。宣明论。瑞竹堂。孙子和徐同知□方。尤为切要。
所不可遗。本堂今得名医选择奇方。增入孙氏方中。俾得通贯。
名曰医方大成。重新绣梓。以广其传。合众流而归一源。使览者便之。不必求之他书可也。明医之士。幸共鉴之。
熊均曰。孙允贤文江人。元仁宗延 中。选医方集成。予先祖彦明公选宣明拔萃等方。而附益之。是谓医方
大成。
四库全书提要曰。类证南北经验医方大成十卷。旧本题元文江孙允贤撰。本名医方集成。此本为钱曾也是园
所藏。犹元时旧刻。目录未题。至正癸未菊节。进德书堂刊行。前有题识曰。医方集成一书。四方尚之久矣。本
堂今得名医选择奇方。增人孙氏方中。俾得通贯。名曰医方大成云云。则坊贾所为。非允贤之旧矣。
按 先子曰。是书称南北经验者。谓南北之城。寒燠各异。然书中诸方。用之通治。俱得其效验。故以命书
者也。后阅吉田意庵（宗恂）释是书。南北之义。与先子之说相符。
〔熊氏（宗立）医书大全〕二十四卷 存
自序曰。医善专门。方贵经验。古今方书。传于世者甚众。盖初学之士。犹临海问津。焉能适从哉。书林旧
刊文江孙氏医方集成。后之名医。续增宣明拔萃等方。又谓之大成。是皆经历效验。有不待试而百发百中者。诚
卫生之快捷方式也。然其方中证类混杂。分两欠明。俾我同志。不无憾焉。余自幼多病。喜读医书。暇日因取前方。
芟证归类措方入条。复选诸名方中。有得奇效。而孙氏未尝采者。与夫家世传授之秘。总汇成编。凡二十四卷。
目之曰医书大全。各卷分门。各门析类。各类载方。方名之上。次序顺流。以一二三四之数。而标记之。与目录
互相贯通。使人展卷。提其纲领。而节目分明。治病之际。审其证候。而方药备具。得无检阅之繁。庶免狐疑之
患。书成藏于家塾。以供自治之需。
非敢谓之当也。坊中好事者。固请梓行。与众共之。余不能已。因述其梗概。题诸篇端云。正统十一年。岁在丙
寅。暮春之初。鳌峰熊宗立道轩序。
按天文中。洛医吉田意守（宗桂）钞出是书诸论。题曰医方大成论。以便初学。越前一柏翁者。亦尝为之。
〔陈氏（子靖）医方大成〕佚
吴澄序曰。以一药治一病者。本草也。以数药治一证者。医方也。医方祖于本草。而其合数药以为一方也。
审其五气。酌其五味。定其君臣佐使。如乐师调律。如军师布阵。主对处置。一一得宜。非心通乎大化。智周乎
小物。不能也。是盖出于上古圣神之所为。而后世名医。以渐增益焉者也。然上古之方。如所谓伊芳尹汤液论。不
复可见。今之所存。惟伤寒论之方最古。而千金次之。后贤增益。以至于今多矣。公家之圣惠则太繁。私家之易
简则太略。上方观道士陈子靖。赋质清粹。务学精勤。用力于医。尤专类古今诸家之方。而去取之。名曰医方大
成。所取率皆尝试有效者。备而不繁。要而不略。实医方之至善。其可以参赞上古圣神。后世名医。弘济生民之
功行者夫。
〔艾氏（元英）如宜方〕二卷 未见
四库全书提要曰。如宜方二卷。元艾元英撰。元英东平人。始末无考。此本为三山张志宁所刊。前有二序。
一为至正乙未林兴祖作。一为至治癸亥吴德昭作。其书首列药石炮制总论。不过数十味。未免简略。第一卷。述
证。自中风至杂病。凡三十类。第二卷。载方。凡三百有余。其曰如宜者。如某证宜用某汤。某证宜用某丸散。
是也。其说一定不移。未免执而不化。焦氏经籍志。高氏百川书志。俱不着录。然
相其版式。犹元代闽中所刊。非根据托也。
按万历壬寅陈嘉猷重刊是书。附以其家传脉法。并历试效方。改名曰回生捷录。
〔王氏（ ）泰定养生主论〕医藏目录十六卷 存
自序曰。中阳立是。清净幽居。将二十载。以静待动。备见正邪。其为枉病枉死。盲医瞎灸。莫知所由。故
澄心适兴。信笔而书。或一日得数千言。或迤逦连月。不欲措一辞。中间论不避嫌语其害生者。方不贵多。载其
必效者。今年六月。峻绝人事。谩编成卷。一家之说。未能尽善。故泄二教之机奥。引九流之绪余。疏谬之辞。
固不足取信于人。尽其在我。庶可杜门。然则是书之于世也。如邮亭之于歧路。而示人曰。此去则有虎野狼出没。
彼去则为驿程大道。征人感念曰。此蹊径也。憧憧往来者。莫非行役乎。彼大道也。行役几希。而我独进之耶。
或者一旦遇害。则征人唯曰命矣。夫彼之大道。又乌知其为果无野狼虎乎。余故知世人之情。闻鹊声则众喜之。如
有所得。殊不知鹊亦能噪凶。闻鸦声则众恶之。如有所失。殊不知鸦能使人避凶。而亦能报吉。故鸦纯吉。而鹊
半凶。而终不恶鹊。终不喜鸦。呜呼。凶乎吉乎。喜乎恶乎。事在于彼不在此。而鹊不得不噪。鸦不得不报。
唯人自裁之。虽欲勿用。养生其舍诸。故首以原心。为发明之始。次序婚合孕育。婴幼童壮。衰老宣摄避忌。以
御未然之病。然后运气标本。阴阳虚实。脉证病治。以为全生去病之法。然后类方对证。以为规矩之用。备述痰
证一条。以为方书补阙拾遗之式。更类杂治活法。常验之方。并无毫发苟简穿凿之妄。仓卒乏医之处。虽不能明
脉问疾用药。井井有条。外选肘后秘宝。诸家备急数门。续抄古今明训二道。自
省一篇。以为闲邪存诚之要。用质高明。非敢固望人人共为枯槁幽栖。然后尽善。但于一切据方用药之时。知
有所生之心耳。或曰。吉人之辞寡。而子之辞。无乃喋喋乎。余曰。吾闻晋书云。平蜀之后。其将问蜀士曰。孔
明言句。何其琐碎。士曰。简辞惟圣。与圣则可。彼师旅之众。故当详喻。于是余之反复而言。正欲人人共晓之
也。始作于泰定改元。又庄子云。宇泰定者。发乎天光。故命曰泰定养生主论。庄子亦有养生主论。养生而有主。
则不惑于二三说也。逸人洞虚子王中阳自序。
杨易跋曰。上泰定续养生主论一编。予得之藩参东皋冒公。旧本但称洞虚子。称中阳。竟不知作者名氏。比
读匏庵吴先生集。始为元之其人。王均章之书也。其略云。均章名 。自号中阳老人。生元盛时。年未四十。弃
官归隐虞山之下。慕丹术。尤邃于医。年余九十而卒。又谓见吴思庵跋。乃考之元史。无其传。敏德吴公思庵集。
无其跋。盖薄荣愿慕高蹈之流。而国史家集。偶遗之也。所着之书。凡数种。此特其一。且长于绘事。钱氏所藏
虞山图。乃其手写隐居所。有柴关册灶药栏之属。亦以其诗而知耳。东臬公雅好医术。而笃于奉亲。问尝以是编
及予。知予有老母也。兹欲刻梓以传。又将推及予之心。以及于人人。养生君子。时一阅焉。当不待藏刀牧羊之
悟。其亦思过半矣夫。正德辛未夏六月初吉。进士建安杨易读跋。
四库全书提要曰。泰生养生主论十六卷。旧本题元洞虚子王中阳撰。其书论婚孕老幼。阴阳气运。节宣之宜。
并摘录服证方剂。以资调摄。取庄子宇泰定者。发乎天光。及养生主之语名之。前有中阳自序。及至元戊寅段天
序。盖正
德间。兵部郎中冒鸾所重刊也。后有杨易跋。谓吴宽集中。载中阳为吴人。名 字均章。自号中阳老人。生元盛
时。年四十。弃官归隐虞山之下。慕丹术。尤邃于医。
〔萨德弥实瑞竹堂经验方〕国史经籍志十五卷 存
王都中序曰。曩予诵范文正公良相良医之言。未尝不敛衽嘉叹。何则。良相辅弼元首。佐治邦政。兴利除害。
选贤任能。使人乐其业。而其仁之见诸事者。足以泽被四海。良医导人有脉。疗理有证。脱 起痼。干元气而开
寿域。使人安其生。而其仁之蕴诸心者。亦足以被及万姓。盖出处之辙虽殊。而吾人之用心则一。君子不可斯须
而忘吾仁。则吾仁之在天下。不可胜用矣。谦斋萨公志文正之志。学文正之学。初以 马绣衣。风威所及。奸贪
破胆。而生灵奠安。由柏垣而登薇府。一以是心。民以是浓。兹守建昌。殆将小试龚黄事业。为异日姚宋良相之
效。公乎□哉。公犹以为未尽。乃退而考订名家方书。及游宦博采以经验诸方。分门别类。为书一十五卷。锓梓
郡庠。题曰瑞竹堂经验方。将以传之万世。如公之仁。可为至矣。予辱公之知。属序编首。俾人诵兹集者。不唯
知公之心良于医。抑以知公之志良于相。相者皆自其仁心中之流溢也欤。时泰定丙寅九月望日。闽中王都中序。
程文海萨德弥实谦斋御史瑞竹诗曰。江南御史弹琴处。插竹为援竹自成。不见稚丛缘节上。浑疑邻笋过墙生。
清阴已比甘棠爱。直气先占衣绣荣。回首荆台旧亭下。高枝应有凤凰鸣。（文集）
四库全书提要曰。瑞竹堂经验方五卷。元沙图穆苏（原作萨理弥宝今改正）撰。沙图穆苏。元史无传。其事
迹不可考。以
吴澄王都中二序核之。则其字为谦斋。尝以御史。出为建昌太守。是书即其在郡时所撰集也。原书本十五卷。杨
士奇等文渊阁书目。载有一部一册。而晁 宝文堂书目内。亦列其名。则是明中叶以前。原帙尚存。其后遂鲜传
本。今据永乐大典所载。搜采编辑。计亡阙已十之五六。而所存者尚多。谨根据方诠次。分立二十四门。厘为五卷。
中间如调补一门。不轻用金石之药。其处方最为醇正。又女科之八珍散。即四君子汤。四物汤之并方。其用尤广。
明薛己医案。已详着之。至疮科所载返魂丹。与今世疡医所用梅花点舌丹。夺命丹相类。内托千金散。以治痈毒。
亦见殊功。是皆可资利济之用。惟幼科之褐丸子。与苏沈良方中所列褐丸。名目相类。治疗亦同。特彼用乌头、
桂、香附、干姜、陈皮、配合。攻补兼行。颇为周密。此乃用黑牵牛、京三棱、蓬莪术诸品。殊病其过于峻利。
盖金元方剂。往往如斯。由北人气禀壮实。与南人异治故也。此在于随宜消息。不可以成法拘矣。
〔张氏（道中）古今通变仁寿方〕佚
吴澄序曰。世之医方不一。唯有所传授。得之尝试者多验。予最喜严氏济生方之药。不泛不繁。用之辄有功。
盖严师于刘。其方乃平日所尝试而验者也。淮南张道中学脉法于朱炼师永明。朱之师刘君。名开。刘之师崔君。
名嘉彦。伤寒一科。专学于李。祖李氏意。集诸家所用药。分门类证。名之曰古今通变仁寿方。观其中风伤寒二
部。药皆精审。视济生方加详焉。是亦有所传授。得之尝试。岂苟然也哉。其所学于崔刘者深。探今原别有编类
文。不止药方而已。（文集）
〔徐氏（文中）加减十三方〕一卷 存
徐克昭曰。徐文中。字用和。宣州人也。自少传其妇翁针药方术。又善符咒。鞭龙缚鬼。以此名湖间。始为
县吏。即弃去。又为安陆府吏。后弃去。游吴。吴大户患湿腿肿。文中与疗。针行病除。留为郡吏时。镇南王妃
卧疾。不可起坐。王府御医。皆不能愈。南台侍御史秃鲁。以文中名闻。即驰驿就吴郡召之。至则王以礼见。赐
坐便殿。道妃所疾苦。延入诊视。王曰。疾可为乎。对曰。臣以针石。加于玉体。不痊其安用臣。遂请妃举手足。
妃谢不能。文中因请诊候。按手合谷曲池。而针随以入。妃不觉知。少选请举如前。妃复谢不能。文中曰。针气
已行。请举玉手。妃不觉为一举。请足足举。王大喜。明日妃起坐。王大设宴。赐赏赉无算。声震广陵。皆以为
卢扁复出也。（稗史集传）
〔亡名氏加减十八方〕国史经籍志一卷 存
四库全书提要曰。灵秘十八方加减一卷。旧本题德府良医所良医胡嗣廉校编。前有嘉靖十七年可泉子序。云。
不知何人所辑。则嗣廉但校正编次算。非所撰也。其书以世人多用和剂局方。不知加减之用。因以此十八方。各
详其因证加减之法。以便于用。然病机万变。相似者多。但据证以加减药味。似非必中之道。仍与执局方者等也。
十八方后。又附补中益气汤等四方。共为二十二方。亦不知何人所加。或即嗣廉续入欤。
【陆氏（仲远）千金圣惠方】已佚失
《江南通志》记载：陆仲远，青阳人。行医不贪图利益，有隐逸之士的风度。他能观察穴位和经脉，审察荣卫的顺逆。车马履迹登门求医者，每天达数百人之多，而园池竹石间，酒杯碰撞之声铿锵，充满乐趣。年老时思念九子芙蓉山不能离去，每日撰写《千金圣惠方》，子孙守护此书，于是定居于此。
【尧氏（允恭）德安堂方】补入《元史·艺文志》一百卷 未见原书
【王氏（开）增注医镜密语】补入《元史·艺文志》一卷 未见原书
倪灿说：王镜泽不知其名，兰陵人。
按：王镜泽名开，字启元，见于《金华府志》，现据此补充其姓名。
【孙氏（允贤）医方集成】已佚失
王元福在序言中大致说道：文江孙氏汇集各方，选取切合实用的，按类别编排，名为《大成》。各类之首又选取《三因方》及严氏等诸家之说，合编成册，使读者能明了其理论从而寻求方剂，一目了然。书成后求作序言，刻印以广泛传播，使阅读方书者一览无余，尽得其法，可省去收藏众多方书的繁琐，远行的人也可携带方便，或许能成为养生的助力。辛酉年至治初年，文江王元福作序。
【熊氏（彦明）类编南北经验医方大成】十卷 现存
题词说：《医方集成》一书，四方推崇已久。所谓济生、拔萃、宣明论、瑞竹堂、孙子和徐同知□方等，尤为切合实用，不可遗漏。本堂如今得名医选择奇方，增入孙氏方中，使其贯通。命名为《医方大成》，重新绣版印刷，以广传播，汇众流归于一源，使阅览者便利，不必再求其他书籍。明医之士，希望共同鉴察。
熊均说：孙允贤是文江人，元仁宗延祐年间，选编《医方集成》，我的先祖彦明公选编《宣明》《拔萃》等方，并附益其中，这就是《医方大成》。
《四库全书提要》说：《类证南北经验医方大成》十卷，旧本题元代文江孙允贤撰。原本为名医《医方集成》，此本是钱曾也是园所藏，仍是元代旧刻，目录未题名。至正癸未年菊节，进德书堂刊行。前有题识说：《医方集成》一书，四方推崇已久。本堂如今得名医选择奇方，增入孙氏方中，使其贯通，命名为《医方大成》云云。这则是书商所为，并非孙允贤的原貌。
按：先父说：这本书称“南北经验”，是指南北城市气候寒暖各异，但书中诸方，通用治疗，都获得效验，所以以此命名。后来阅读吉田意庵（宗恂）对这本书的解释，关于“南北”的含义，与先父的说法相符。
【熊氏（宗立）医书大全】二十四卷 现存
自序说：医学善于专门研究，方剂贵在经验验证。古今方书，流传于世的很多。初学的士人，如同面对大海询问渡口，怎能知道该从何处入手呢？书林旧刊的文江孙氏《医方集成》，后来的名医续增《宣明》《拔萃》等方，又称之为《大成》，这些都是经历验证有效的，不用试便百发百中，确实是养生的快捷方式。然而这些方剂中证候分类混杂，分量不明确，使志同道合者不免遗憾。我自幼多病，喜欢读医书，闲暇时因此取前方，删减证候归类，将方药列入条目，又精选诸名方中有奇特疗效而孙氏未曾收录的，以及家世传授的秘密，总汇成编，共二十四卷，命名为《医书大全》。各卷分门，各门析类，各类载方，方名之上，次序顺流，用一二三四的数字标记，与目录互相贯通，使人展开书卷，提起纲领，节目分明。治病之际，审察证候，方药具备，没有检阅的繁琐，免除狐疑之患。书成后藏在家塾，以供自我治疗的需要。
不敢说是恰当的。书坊中好事者，坚决请求刻印发行，与众人共享。我不能停止，因此陈述大概，写在篇首。正统十一年，岁在丙寅，暮春之初，鳌峰熊宗立道轩作序。
按：天文中，洛医吉田意守（宗桂）抄出此书诸论，题为《医方大成论》，以便初学者。越前一柏翁也曾为此做过类似工作。
【陈氏（子靖）医方大成】已佚失
吴澄在序言中说：用一种药治疗一种病的，是本草。用多种药治疗一个证候的，是医方。医方源于本草，而其组合多种药成为一方，审察五气，斟酌五味，确定君臣佐使，如同乐师调律，如同军师布阵，主对处置，一一得当，不是心通乎大化，智周乎小物，是做不到的。这大概是出于上古圣神的行为，而后世名医逐渐增益而成的。然而上古的方，如所谓的伊尹汤液论，不再可见。现在所存的，只有《伤寒论》的方最古，《千金方》次之，后贤增益，以至于现在有很多了。官方的《圣惠方》太繁杂，私家的《易简方》太简略。上方观道士陈子靖，禀赋清粹，求学精勤，致力于医学，尤其专攻类编古今诸家方剂，去粗取精，命名为《医方大成》。所选取的都是尝试有效的，完备而不繁杂，简要而不遗漏，实在是医方的极致，可以参赞上古圣神、后世名医弘济生民的功行了吧。
【艾氏（元英）如宜方】二卷 未见原书
《四库全书提要》说：《如宜方》二卷，元代艾元英撰。艾元英是东平人，生平始末无考。此本为三山张志宁刊印，前有两篇序言，一篇是至正乙未年林兴祖所作，一篇是至治癸亥年吴德昭所作。该书首列药石炮制总论，不过几十味药，未免简略。第一卷，论述证候，从中风到杂病，共三十类。第二卷，记载方剂，三百多个。所谓“如宜”，就是某证宜用某汤，某证宜用某丸散的意思。其说法一定不移，未免固执而不灵活。焦氏《经籍志》、高氏《百川书志》都没有著录。然而看其版式，仍是元代福建刊印，不是伪托。
按：万历壬寅年，陈嘉猷重刊此书，附上家传脉法，并历代试用有效的方剂，改名为《回生捷录》。
【王氏（ ）泰定养生主论】《医藏目录》十六卷 现存
自序说：中阳立身于此，清净幽居，将近二十年了，以静制动，备见正邪。那些枉病枉死，盲医瞎灸，不知道原因的，所以我澄心适兴，信笔而书。有时一天得数千言，有时连绵数月，不想措辞。中间论说不避嫌语，指出其害生的地方，方剂不贵多，只载必效的。今年六月，断绝人事往来，随意编成卷册。一家之言，未能尽善，所以泄露二教的机奥，引用九流的绪余，疏谬之辞，固然不足以取信于人，尽力在我，或许可以闭门谢客。然而这本书对于世间，如同邮亭之于歧路，指示人说：“此去则有虎狼出没，彼去则为驿程大道。”征人感叹说：“这是蹊径啊。”匆匆往来者，莫非都是行役吗？那是大道啊，行役很少，而我独自前进吗？或者一旦遇害，则征人只会说“命矣”。那所谓的大道，又怎么知道真的没有野狼老虎呢？所以我知世人之情，听到鹊声则众人欢喜，好像有所得，殊不知鹊也能噪凶；听到鸦声则众人厌恶，好像有所失，殊不知鸦能使人避凶，也能报吉。所以鸦纯吉，而鹊半凶，但最终不恶鹊，终不喜鸦。呜呼！凶乎吉乎？喜乎恶乎？事在于彼不在此，而鹊不得不噪，鸦不得不报，唯人自己裁断。虽然想不用，养生难道能舍弃吗？所以首先以“原心”为发明之始，次序婚合孕育、婴幼童壮、衰老宣摄避忌，以御未然之病。然后运气标本、阴阳虚实、脉证病治，作为全生去病之法。然后类方对证，作为规矩之用。备述痰证一条，作为方书补阙拾遗的体式。更类杂治活法，常验之方，并无毫发苟简穿凿之妄。仓卒乏医之处，虽不能明脉问疾用药，也井井有条。外选《肘后秘宝》、诸家备急数门，续抄古今明训二道，自省一篇，作为闲邪存诚的要旨，用以质询高明之人。不敢固望人人共为枯槁幽栖，然后尽善，只是在于一切据方用药之时，知道有所生之心罢了。有人说：“吉人的话少，而你的话，岂不是喋喋不休吗？”我说：“我听说《晋书》说，平蜀之后，其将领问蜀地士人说：‘孔明言句，何其琐碎。’士人说：‘简辞惟圣，与圣则可，彼师旅之众，故当详喻。’”于是我反复而言，正是欲人人共晓之也。始作于泰定改元，又《庄子》云：“宇泰定者，发乎天光。”所以命名为《泰定养生主论》。《庄子》也有《养生主论》，养生而有主，则不惑于二三说也。逸人洞虚子王中阳自序。
杨易跋说：上《泰定续养生主论》一编，我从藩参东皋冒公处得到。旧本只称洞虚子，称中阳，竟不知作者名氏。近来读匏庵吴先生集，才知道是元朝其人，王均章的书。其略云：均章名[缺]，自号中阳老人，生于元朝盛世，年不到四十，弃官归隐虞山之下，羡慕丹术，尤其精通医学，年过九十去世。又说见到吴思庵跋，于是考证《元史》，无其传，《敏德吴公思庵集》，无其跋。大概是薄荣愿慕高蹈之流，而国史家集，偶然遗漏了他。所著之书，凡几种，这只是其中之一。且长于绘画，钱氏所藏的《虞山图》，乃其手写隐居所，有柴关册灶药栏之类，也是通过他的诗才知道的。东臬公雅好医术，而笃于奉亲，曾经将此编给我，知道我有个老母亲。现在想要刻印以传播，又将推广我的心，以及于人人。养生君子，时常翻阅，应当不需要等到藏刀牧羊的领悟，也就思过半矣。正德辛未夏六月初吉，进士建安杨易读跋。
《四库全书提要》说：《泰定养生主论》十六卷，旧本题元代洞虚子王中阳撰。该书论婚孕老幼、阴阳气运、节宣之宜，并摘录服证方剂，以资调摄。取《庄子》“宇泰定者，发乎天光”及《养生主》之语命名。前有中阳自序，及至元戊寅年段天序，大概是正德年间，兵部郎中冒鸾所重刊。后有杨易跋，谓吴宽集中，载中阳为吴人，名[缺]字均章，自号中阳老人，生于元朝盛世，年四十，弃官归隐虞山之下，羡慕丹术，尤其精通医学。
王都中序说：从前我诵读范文正公良相良医的话，未尝不敛衽嘉叹。为什么呢？良相辅佐元首，治理邦政，兴利除害，选贤任能，使人乐其业，而其仁见于事者，足以泽被四海。良医导人有脉，疗理有证，起死回生，干元气而开寿域，使人安其生，而其仁蕴于心者，也足以被及万姓。大概出处之辙虽殊，而吾人之用心则一。君子不可片刻忘记吾仁，则吾仁在天下，不可胜用了。谦斋萨公有志于文正之志，学文正之学，起初以御史身份骑马绣衣，风威所及，奸贪破胆，而生灵奠安，由柏垣而登薇府，一心以此心，民以此浓。现在守卫建昌，几乎要小试龚黄事业，为异日姚宋良相之效。公乎□哉。公还认为未尽，于是退而考订名家方书，及游宦博采以经验诸方，分门别类，成书十五卷，刻印于郡庠，题为《瑞竹堂经验方》，将以传之万世。像公之仁，可谓至极。我辱没公的知遇，属序编首，使诵读此集的人，不仅知公之心良于医，亦以知公之志良于相。相者皆自其仁心中之流溢也欤。时泰定丙寅九月望日，闽中王都中序。
程文海《萨德弥实谦斋御史瑞竹诗》说：江南御史弹琴处，插竹为援竹自成。不见稚丛缘节上，浑疑邻笋过墙生。清阴已比甘棠爱，直气先占衣绣荣。回首荆台旧亭下，高枝应有凤凰鸣。（文集）
《四库全书提要》说：《瑞竹堂经验方》五卷，元代沙图穆苏（原作萨理弥宝今改正）撰。沙图穆苏，《元史》无传，其事迹不可考。以吴澄、王都中二序核之，则其字为谦斋，尝以御史，出为建昌太守。此书即其在郡时所撰集也。原书本十五卷，杨士奇等《文渊阁书目》载有一部一册，而晁公武《宝文堂书目》内，亦列其名，则是明中叶以前，原帙尚存。其后遂鲜传本。今据《永乐大典》所载，搜采编辑，计亡阙已十之五六，而所存者尚多。谨根据方诠次，分立二十四门，厘为五卷。中间如调补一门，不轻用金石之药，其处方最为醇正。又女科之八珍散，即四君子汤、四物汤之并方，其用尤广。明代薛己医案，已详细记载。至疮科所载返魂丹，与今世疡医所用梅花点舌丹、夺命丹相类。内托千金散，以治痈毒，亦见殊功。是皆可资利济之用。惟幼科之褐丸子，与《苏沈良方》中所列褐丸，名目相类，治疗亦同。特彼用乌头、桂、香附、干姜、陈皮配合，攻补兼行，颇为周密。此乃用黑牵牛、京三棱、蓬莪术诸品，殊病其过于峻利。盖金元方剂，往往如此，由北人气禀壮实，与南人异治故也。此在于随宜消息，不可以成法拘矣。
【张氏（道中）古今通变仁寿方】已佚失
吴澄序说：世上的医方不一，唯有有所传授，得之尝试者多验。我最喜严氏《济生方》的药，不泛不繁，用之辄有功。严师从刘，其方乃平日所尝试而验者也。淮南张道中学脉法于朱炼师永明，朱之师刘君，名开，刘之师崔君，名嘉彦，伤寒一科，专学于李，祖李氏意，集诸家所用药，分门类证，名之曰《古今通变仁寿方》。观其中风伤寒二部，药皆精审，视《济生方》加详焉。这也是有所传授，得之尝试，岂苟然也哉。其所学于崔刘者深，探今原别有编类文，不止药方而已。（文集）
【徐氏（文中）加减十三方】一卷 现存
徐克昭说：徐文中，字用和，宣州人也。自少传其妇翁针药方术，又善符咒，鞭龙缚鬼，以此名湖间。始为县吏，即弃去。又为安陆府吏，后弃去。游吴，吴大户患湿腿肿，文中与疗，针行病除，留为郡吏时，镇南王妃卧疾，不可起坐，王府御医，皆不能愈。南台侍御史秃鲁，以文中名闻，即驰驿就吴郡召之。至则王以礼见，赐坐便殿，道妃所疾苦，延入诊视。王曰：疾可为乎？对曰：臣以针石，加于玉体，不痊其安用臣。遂请妃举手足，妃谢不能。文中因请诊候，按手合谷曲池，而针随以入，妃不觉知。少选请举如前，妃复谢不能。文中曰：针气已行，请举玉手，妃不觉为一举。请足足举，王大喜。明日妃起坐，王大设宴，赐赏赉无算，声震广陵，皆以为卢扁复出也。（稗史集传）
【亡名氏加减十八方】《国史经籍志》一卷 现存
《四库全书提要》说：《灵秘十八方加减》一卷，旧本题德府良医所良医胡嗣廉校编。前有嘉靖十七年可泉子序，云：不知何人所辑，则嗣廉但校正编次算，非所撰也。其书以世人多用和剂局方，不知加减之用，因以此十八方，各详其因证加减之法，以便于用。然病机万变，相似者多，但据证以加减药味，似非必中之道，仍与执局方者等也。十八方后，又附补中益气汤等四方，共为二十二方，亦不知何人所加，或即嗣廉续入欤。
[Lu Shi (Zhongyuan) Qianjin Shenghui Fang] Lost.
The *Jiangsu Tongzhi* records: Lu Zhongyuan, from Qingyang. He practiced medicine without desiring profit, possessing the demeanor of a reclusive scholar. He could observe acupoints and meridians, and assess the smoothness or reversal of Ying (Nutritive Qi) and Wei (Defensive Qi). Carriages and shoes arriving at his door numbered hundreds daily, while in his garden ponds, bamboo groves, and rockeries, the clinking of wine cups resonated with joy. In his old age, longing for the Nine-Child Furong Mountain, he could not leave it. He daily wrote the *Qianjin Shenghui Fang*, which his descendants guarded, leading them to settle there.
[Yao Shi (Yungong) De'antang Fang] Supplementing the *Yuan History: Treatise on Literature*, 100 volumes. Original text not found.
[Wang Shi (Kai) Zengzhu Yijing Mi Yu] Supplementing the *Yuan History: Treatise on Literature*, 1 volume. Original text not found.
Ni Can stated: Wang Jingze's name is unknown; he was from Lanling.
According to records: Wang Jingze, named Kai, courtesy name Qiyuan, appears in the *Jinhua Prefecture Gazetteer*. His name is hereby supplemented based on this record.
[Sun Shi (Yunxian) Yifang Jicheng] Lost.
Wang Yuanfu briefly stated in the preface: The Sun family of Wenjiang collected various prescriptions, selecting those that were practical, and organized them by category, naming it *Dacheng* (Great Achievement). At the beginning of each category, they incorporated theories from the *San Yin Fang* and other schools such as Yan Shi, compiling them into a single work. This allows readers to understand the theory and seek the prescription clearly at a glance. Upon completion, a preface was requested, and woodblocks were carved for wide dissemination, enabling those who read medical formulas to grasp everything at a glance, saving the burden of collecting numerous prescriptions, and allowing travelers to carry them conveniently, perhaps serving as an aid to health preservation. In the first year of the Zhizhi era (Xinyou), Wang Yuanfu of Wenjiang wrote the preface.
[Xiong Shi (Yanming) Leibian Nanbei Jingyan Yifang Dacheng] 10 volumes. Extant.
The inscription states: The book *Yifang Jicheng* has been highly regarded for a long time. Among them, *Jisheng*, *Bacui*, *Xuanming Lun*, *Ruizhutang*, and the formulas of Sun Zi and Xu Tongzhi □ are particularly practical and cannot be omitted. Our hall has now obtained rare prescriptions selected by famous physicians, added them to Sun's formulas, and integrated them. Named *Yifang Dacheng*, it is newly printed to spread widely, gathering various streams into one source, making it convenient for readers so they need not seek other books. May enlightened physicians kindly examine this.
Xiong Jun stated: Sun Yunxian was from Wenjiang. During the Yanyou reign of Emperor Renzong of Yuan, he selected and compiled *Yifang Jicheng*. My ancestor, Lord Yanming, selected formulas from *Xuanming* and *Bacui*, adding to them. This is what is called *Yifang Dacheng*.
The *Siku Quanshu Tiyao* states: *Leizheng Nanbei Jingyan Yifang Dacheng*, 10 volumes, traditionally attributed to Sun Yunxian of Wenjiang, Yuan Dynasty. It is based on the famous physician's *Yifang Jicheng*. This copy was owned by Qian Zeng of Yeshi Garden and remains an old Yuan edition. The table of contents does not bear a title. Printed by Jinde Shutang on the Chrysanthemum Festival of Guiwei year of Zhengtong. There is a preface stating: "The book *Yifang Jicheng* has been highly regarded... Our hall has now obtained rare prescriptions selected by famous physicians, added them to Sun's formulas... named *Yifang Dacheng*." This indicates it was the work of booksellers, not Sun Yunxian's original work.
According to my father: The book calls itself "North and South Experience" because the climate varies between northern and southern cities. However, the formulas in the book are universally effective when applied generally, hence the name. Later, I read Ji Tian Yi'an (Zongxun)'s explanation of this book, and his interpretation of "North and South" aligns with my father's view.
[Xiong Shi (Zongli) Yishu Daquan] 24 volumes. Extant.
Self-preface states: Medicine excels in specialization, and prescriptions value experiential verification. Ancient and modern medical texts circulating in the world are numerous. Novices, like asking for directions at the sea, do not know where to start. The old publication *Yifang Jicheng* by the Sun family of Wenjiang was later supplemented by famous physicians with formulas from *Xuanming* and *Bacui*, also called *Dacheng*. These have all undergone verification and are effective without trial. Truly a shortcut for health preservation. However, the categories in these prescriptions are mixed, and dosages are unclear, causing regret among colleagues. I have been sick since childhood and love reading medical books. In my spare time, I took previous prescriptions, removed redundant symptoms, categorized them, and listed formulas under entries. I also selected famous prescriptions with unique effects not included by Sun, along with secret family transmissions, compiling them into 24 volumes, titled *Yishu Daquan*. Each volume is divided into sections, each section into categories, each category containing formulas. Formulas are ordered sequentially with numbers, consistent with the table of contents, allowing readers to grasp the outline and details clearly. When treating diseases, one can assess symptoms and have complete prescriptions ready, avoiding cumbersome checking and doubt. The book is kept in the family schoolhouse for self-treatment needs.
I dare not claim it is perfect. Booksellers insisted on printing it for public sharing. Unable to refuse, I state the general idea here. In the 11th year of Zhengtong (Bingyin), early spring, Xiong Zongli, Daoxuan, from Aofeng, wrote the preface.
Note: In Tianwen Zhong, Luo physician Ji Tian Yishou (Zonggui) copied the discussions from this book, titling it *Yifang Dacheng Lun* for beginners. Bo Weng from Yueqian also did something similar.
[Chen Shi (Zijing) Yifang Dacheng] Lost.
Wu Cheng stated in the preface: Using one herb to treat one disease is Bencao (Materia Medica). Using multiple herbs to treat a syndrome is Yifang (Medical Prescriptions). Yifang originates from Bencao. Combining multiple herbs into one formula requires assessing the Five Qi, weighing the Five Flavors, and determining the Sovereign, Minister, Assistant, and Courier roles. Like a musician tuning strings or a strategist arranging troops, every decision must be appropriate. This requires understanding the Great Transformation and wisdom covering small matters. This was the work of ancient sages, later augmented by famous physicians. However, ancient formulas, such as Yi Yin's Tangye Lun, are no longer visible. What remains today are mostly the formulas from *Shanghan Lun* (Treatise on Cold Damage), followed by *Qianjin Fang*. Later scholars added to them until now. Official works like *Shenghui Fang* are too verbose, while private works like *Yijian Fang* are too brief. Daoist Chen Zijing, possessing pure qualities and diligent study, focused on medicine, specifically classifying ancient and modern formulas, selecting and discarding appropriately. Named *Yifang Dacheng*, the selected formulas are all tested and effective, comprehensive yet concise, truly the perfection of medical prescriptions, capable of assisting the sages of antiquity and later physicians in benefiting the people.
[Ai Shi (Yuanying) Ruyi Fang] 2 volumes. Not found.
The *Siku Quanshu Tiyao* states: *Ruyi Fang*, 2 volumes, written by Ai Yuanying of Yuan Dynasty. Ai Yuanying was from Dongping; his life details are unknown. This edition was published by Zhang Zhining of Sanshan. It contains two prefaces: one by Lin Xingzu in Yiwu year of Zhengtong, and one by Wu Dezhang in Guihai year of Zhizhi. The book begins with a general discussion on herb processing, listing only dozens of herbs, which is somewhat brief. Volume 1 discusses syndromes, from stroke to miscellaneous diseases, totaling 30 categories. Volume 2 contains over 300 prescriptions. "Ruyi" means "suitable for," indicating which decoction or pill/powder is suitable for which syndrome. The views are rigid and inflexible. Jiao Shi's *Jingji Zhi* and Gao Shi's *Baichuan Shuzhi* do not record it. However, the block style resembles Yuan dynasty Fujian publications, not a forgery.
Note: In Renyin year of Wanli, Chen Jiayou republished this book, attaching family pulse diagnosis methods and proven formulas, renaming it *Huisheng Jielu*.
[Wang Shi (?) Taiding Yangsheng Zhu Lun] *Yicang Mulu*, 16 volumes. Extant.
Self-preface states: Zhongyang established himself here, living quietly and purely for nearly twenty years. By waiting for movement with stillness, I have fully observed righteous and evil influences. Those who suffer from wrongful illness and death, or are treated blindly by ignorant doctors and moxibustionists, often do not know the cause. Thus, I clarified my mind and wrote freely. Sometimes gaining thousands of words in a day, sometimes spanning months, without forcing words. In the middle, I discussed dangers without avoiding taboo topics, and prescribed only effective formulas, not many. This June, I cut off worldly affairs and casually compiled this volume. As a personal view, it may not be perfect, so I reveal secrets of the two teachings and draw from the nine schools. My clumsy words may not convince others, but I have done my best to close my door. Thus, this book serves the world like a post station at a crossroads, pointing out paths: "This way has tigers and wolves; that way is the main road." Travelers sigh, "This is a path." Those hurrying back and forth are travelers. That is the main road, where few travel, yet I advance alone. Or if harmed, travelers say, "It is fate." How can we know if the main road truly lacks tigers and wolves? I know human nature: hearing magpies brings joy, thinking one gains something, though magpies can signal disaster; hearing crows brings disgust, thinking one loses something, though crows can ward off disaster and bring good luck. Thus, crows are purely auspicious, magpies half-inauspicious. Yet people do not hate magpies nor love crows. Alas! Is it disaster or luck? Joy or disgust? It depends on the situation, not the bird. Magpies must chirp, crows must report. Only humans decide. Although one might wish to ignore them, how can one abandon health preservation? Thus, I begin with "Original Mind" to explain the beginning, ordering marriage, conception, infancy, childhood, youth, old age, and prevention measures to guard against future illnesses. Then, discussing Qi movement, root and branch, Yin and Yang, deficiency and excess, pulse and syndrome treatment, as methods for preserving life and removing disease. Then, categorizing formulas by syndrome as rules. I detailed Phlegm Syndrome as a model for supplementing medical texts. I further categorized miscellaneous treatments and frequently verified formulas, without any negligence or fabrication. In emergencies lacking doctors, even if one cannot diagnose by pulse, the order is clear. Externally, I selected *Zhouhou Beiji Fang*, several emergency sections from various families, continued copying ancient and modern wise teachings, and a self-reflection piece, as essential for guarding against evil and preserving sincerity, offered to the wise. I do not expect everyone to live in seclusion to achieve perfection, but merely to understand the heart behind using formulas. Someone said, "A virtuous person speaks little; your words are too chatty." I replied, "I heard in the *Book of Jin* that after conquering Shu, generals asked Shu scholars, 'Why are Kongming's words so trivial?' The scholar replied, 'Concise words are for sages. With sages, it is acceptable. But with armies, detailed explanation is necessary.' Thus, my repetition aims to make everyone understand." Started in the first year of Taiding. Also, *Zhuangzi* says, "When the dwelling is peaceful and stable, heavenly light emanates." Hence named *Taiding Yangsheng Zhu Lun*. *Zhuangzi* also has *Yangsheng Zhu Lun*. Having a master in health preservation prevents confusion by conflicting theories. Recluse Dongxuzi Wang Zhongyang, self-preface.
Yang Yi's postscript states: I obtained the *Taiding Xusu Yangsheng Zhu Lun* from Governor Maodong of Fan Can. The old edition only called him Dongxuzi or Zhongyang, never revealing the author's name. Recently reading Mr. Pao'an Wu's collection, I realized he was a Yuan figure, Wang Junzhang. Briefly: Junzhang, named [missing], styled Zhongyang Laoren, lived during the prosperous Yuan, left office before forty to retire under Mount Yu, admired alchemy, and was especially profound in medicine. Died over ninety. Also mentions seeing Wu Si'an's postscript, verifying in *Yuan History* that there is no biography, and Wu Si'an's collection lacks the postscript. Likely, he belonged to the group despising fame and pursuing high ideals, accidentally omitted from official histories and family collections. He authored several books; this is just one. He was also skilled in painting; the *Mount Yu Picture* owned by the Qian family was hand-written by him, depicting hermitage scenes like firewood gates, stoves, and medicinal fences, known through his poetry. Nobleman Dongnie loved medicine and filial piety, gave me this book knowing I had an elderly mother. Now wishing to print it to spread, extending his heart to all. Gentlemen of health preservation, reading it occasionally, will gain insight without needing the realization of hiding knives and raising sheep. It is already half-understood. First auspicious day of the sixth month, summer of Xinwei, Zhengde, Scholar Yang Yi of Jian'an read and postscripted.
The *Siku Quanshu Tiyao* states: *Taiding Yangsheng Zhu Lun*, 16 volumes, traditionally attributed to Dongxuzi Wang Zhongyang of Yuan Dynasty. The book discusses marriage, pregnancy, old age, children, Yin-Yang Qi movement, and proper regulation, excerpting prescriptions for adjustment. Named after *Zhuangzi*'s "When the dwelling is peaceful and stable, heavenly light emanates" and *Yangsheng Zhu Lun*. Contains Zhongyang's self-preface and Duan Tian's preface from Wuyin year of Zhixun. Probably republished by Mao Luan, Vice Minister of War, during Zhengde. Followed by Yang Yi's postscript, citing Wu Kuan's collection, stating Zhongyang was from Wu, named [missing], courtesy name Junzhang, styled Zhongyang Laoren, lived in prosperous Yuan, left office at forty to retire under Mount Yu, admired alchemy, and was proficient in medicine.
[Satumisu Ruizhutang Jingyan Fang] *Guoshi Jingji Zhi*, 15 volumes. Extant.
Wang Duzhong's preface states: Previously, I recited Fan Zhongyan's words on being a good minister and a good doctor, always bowing in admiration. Why? A good minister assists the sovereign, governs state affairs, promotes benefits, removes harms, selects the worthy, and enables people to enjoy their work. His benevolence manifested in actions benefits the four seas. A good doctor guides patients with pulse diagnosis, treats with evidence, revives the dying, nourishes primal Qi, and opens the realm of longevity, enabling people to live peacefully. His benevolence stored in his heart also benefits the masses. Though paths of entry and withdrawal differ, the intention of a gentleman is one. One must not forget benevolence for a moment, then benevolence in the world becomes inexhaustible. Qianzhai Lord Sa shared Fan's ambition and studied his learning. Initially serving as a censor riding a horse with embroidered robes, his authority terrified corrupt officials, securing the people. Rising from the Censorate to the Secretariat, he maintained this heart and deepened the people's trust. Now guarding Jianchang, he will test the achievements of Gong and Huang, aiming to emulate Yao and Song as great ministers. Oh, how noble! Still feeling incomplete, he retired to review famous physicians' texts and collected experienced prescriptions during his travels, categorizing them into fifteen volumes, printed at the local academy, titled *Ruizhutang Jingyan Fang*, to pass down for ten thousand generations. Such benevolence is supreme. I am honored by his trust, asked to write the preface, so readers know his heart is better than a doctor's, and his ambition is better than a minister's. Ministers flow from benevolence, do they not? On the fifteenth day of the ninth month, Bingyin year of Taiding, Wang Duzhong of Minzhong wrote the preface.
Cheng Wenhai's poem *Sa Demishi Qianzhai Yushi Ruizhu Shi* states: Where the Jiangnan Censor plays the zither, inserting bamboo as support, bamboo forms naturally. Seeing young clusters growing along nodes, one suspects neighbor shoots crossing the wall. Clear shade beloved more than sweet elm, upright air first honors embroidered robes. Looking back at the old pavilion under Jing Terrace, high branches should have phoenixes singing. (Collected Works)
The *Siku Quanshu Tiyao* states: *Ruizhutang Jingyan Fang*, 5 volumes, written by Satumisu (originally Salimibao, corrected) of Yuan Dynasty. Satumisu is not in the *Yuan History*; his deeds are unrecorded. Cross-referencing Wu Cheng and Wang Duzhong's prefaces, his courtesy name was Qianzhai. He served as a censor and was sent out as Prefect of Jianchang. This book was compiled during his tenure. Originally 15 volumes, recorded in Yang Shiqi et al.'s *Wenyuan Ge Mulu* as one set, one volume, and listed in Chao Gongwu's *Baowen Tang Mulu*, indicating the original manuscript existed before mid-Ming. Later, copies became rare. Now, based on *Yongle Dadian*, collected and edited, about 60% is lost, but much remains. Carefully arranged into 24 categories, divided into 5 volumes. For example, the Tonification category avoids heavy mineral drugs, making prescriptions pure. The Eight Treasures Powder for gynecology combines Four Gentlemen Decoction and Four Substances Decoction, widely used. Xue Ji's medical cases detail this. The Huanyun Dan for dermatology is similar to modern Plum Blossom Pointing Tongue Pill and Duoming Dan. Neituo Qianjin San treats carbuncles effectively. All are useful for relief. However, Hezi Wan for pediatrics is similar in name and treatment to Hezi Wan in *Su Shen Liang Fang*. The latter uses Aconite, Cinnamon, Cyperus, Dry Ginger, Tangerine Peel, combining attack and tonification meticulously. This version uses Black Morning Glory Seed, Burreed Rhizome, Turmeric Rhizome, criticized for being too harsh. Jin-Yuan prescriptions often follow this pattern due to the robust constitution of Northern people differing from Southern practices. Treatment should adapt accordingly, not be bound by fixed rules.
[Zhang Shi (Daozhong) Gujin Tongbian Renshou Fang] Lost.
Wu Cheng's preface states: Medical prescriptions vary. Only those transmitted and tested prove effective. I most prefer Yan Shi's *Jisheng Fang* medicines, neither vague nor excessive, always effective. Yan learned from Liu; his formulas were tested daily. Zhang Daozhong of Huainan learned pulse diagnosis from Daoist Master Yongming Zhu. Zhu's teacher was Liu Kai; Liu's teacher was Cui Jiayan. For Shanghan (Cold Damage), he specialized in Li, following Li's intent. He collected herbs from various schools, categorized by syndrome, naming it *Gujin Tongbian Renshou Fang*. Observing the Stroke and Cold Damage sections, the medicines are precise and detailed compared to *Jisheng Fang*. This too comes from transmission and testing, not arbitrary. His learning from Cui and Liu was deep. Exploring origins reveals separate compilations beyond just prescriptions. (Collected Works)
[Xu Shi (Wenzhong) Jiajian Shisan Fang] 1 volume. Extant.
Xu Kezhao states: Xu Wenzhong, courtesy name Yonghe, from Xuanzhou. Inherited acupuncture and herbal techniques from his father-in-law since youth. Also skilled in talismans and spells, whipping dragons and binding ghosts, gaining fame in Hujian. Initially a county clerk, he resigned. Then served as Anlu Prefecture clerk, resigning again. Traveled to Wu. A wealthy man in Wu suffered from swollen wet legs. Xu treated him; after acupuncture, the disease vanished. When staying as a prefectural clerk, the Princess Zhenan lay ill, unable to sit up. Palace physicians could not cure her. Tuolu, Attendant Censor of Nantai, heard of Xu's fame and summoned him via relay station to Wu Commandery. The Prince received him with rites, granted him a seat in the side hall, described the Princess's suffering, and invited him to diagnose. The Prince asked, "Can the disease be cured?" Xu replied, "If I apply needles to the jade body and she does not recover, what use am I?" He asked the Princess to move her limbs. She declined, saying she couldn't. Xu requested to check her pulse, pressing Hegu and Quchi points, inserting needles simultaneously. The Princess felt nothing. Soon, he asked her to move as before. She declined again. Xu said, "The needle Qi has moved. Please raise your jade hand." The Princess raised it unconsciously. Asked to raise her foot, she did so. The Prince was greatly pleased. The next day, the Princess sat up. The Prince held a grand banquet, bestowed countless rewards. Fame shook Guangling; all believed Lu Bian had returned. (Baishi Jizhuan)
[Anonymous Jiabashi Ba Fang] *Guoshi Jingji Zhi*, 1 volume. Extent.
The *Siku Quanshu Tiyao* states: *Lingmi Shiba Fang Jiabian*, 1 volume, traditionally attributed to Hu Silian, Good Physician of Defu Liangyi Suo, for correction and compilation. Preceded by a preface by Kequanzi in the 17th year of Jiajing, claiming ignorance of the original compiler, implying Silian only edited, not authored. The book addresses the common use of Heji Bureau Formulas without understanding modifications. It details modification methods for eighteen formulas for convenience. However, disease mechanisms change infinitely with many similarities; merely modifying herbs based on symptoms is not necessarily the best approach, equating to sticking rigidly to bureau formulas. After the eighteen formulas, four additional formulas including Buzhong Yiqi Tang are appended, totaling twenty-two. Author unknown, possibly added by Silian.